LIBRARY 

OF  THE 

University  of  California. 

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Class 

Ubc  TIlni\>ersit£  ot  Cbicaao 

FOUNDED  BY  JOHN   D.   ROCKEFELLER 


METANOEnANDMETAMEAEI 

IN  GREEK  LITERATURE  UNTIL  100.A.D.,  INCLUDING 

DISCUSSION  OF  THEIR  COGNATES  AND  OF 

THEIR  HEBREW  EQUIVALENTS 


A  DISSERTATION 

SUBMITTED    TO   THE    FACULTY    OF    THE    GRADUATE    SCHOOL    OF    ARTS 

AND    LITERATURE    IN    CANDIDACY    FOR    THE    DEGREE 

OF    DOCTOR    OF    PHILOSOPHY 

(DEPARTMENT    OF    BIBLICAL    AND    PATRISTIC    GREEK) 


BY 

EFFIE  FREEMAN  THOMPSON 


CHICAGO 

THE  UNIVERSITY  OF  CHICAGO  PRESS 

1908 


ZTbe  1Hmx>ersitE  of  Cbicaao 

FOUNDED  BY  JOHN   D.    ROCKEFELLER 


METANOEnANoMETAMEAEI 

IN  GREEK  LITERATURE  UNTIL  100  A.D.,  INCLUDING 

DISCUSSION  OF  THEIR  COGNATES  AND  OF 

THEIR  HEBREW  EQUIVALENTS 


A  DISSERTATION 

SUBMITTED    TO   THE    FACULTY    OF   THE    GRADUATE    SCHOOL    OF    ARTS 

AND    LITERATURE    IN    CANDIDACY    FOR    THE    DEGREE 

OF    DOCTOR    OF    PHILOSOPHY 

(department  of  biblical  and  patristic  greek) 


BY 

EFFIE  FREEMAN  THOMPSON 


CHICAGO 

THE  UNIVERSITY  OF  CHICAGO  PRESS 

1908 


COPYBIGHT  1908  By 

The  TJnivebsity  of  Chicago 


Published  February  1908 


Composed  and  Printed  By 

The  University  of  Chicago  Press 

Chicago,  Illinois,  U.  S.  A. 


PREFATORY  NOTE 

The  purpose  of  this  investigation  is  to  determine  historically  the  meaning 
in  the  New  Testament  of  Meravoco)  and  Merafxekei  and  their  cognates. 

The  approximate  date,  ioo  A.D.,  is  arbitrarily  chosen  to  mark  the 
limit  of  the  study,  which  is  meant  to  include  all  of  the  New  Testament 
instances  although  some  may  be  later  than  ioo  A.  D.,  and  to  exclude  all 
other  Christian  writings  although  there  are  in  the  latter  a  few  instances 
which  are  several  years  earlier  than  ioo  A.  d. 

Diligent  search  has  been  made  for  all  the  instances  of  the  words  under 
consideration,  with  a  view  to  including  all  the  works  of  all  the  known 
authors  in  each  period. 

A  large  number  of  lexicons  and  concordances,  general  and  special,  have 
been  consulted.  But  in  the  case  of  many  authors,  as  Plutarch,  Philo, 
Josephus,  and  a  considerable  number  of  classical  writers,  all  their  extant 
works  have  been  perused  by  the  writer,  either  because  there  were  no  con- 
cordances published  or  because  those  existing  were  found  on  being  tested 
to  be  incomplete. 

All  the  passages  thus  found  were  translated  and  studied  with  enough 
of  the  context  to  determine  the  meaning  of  the  word,  and  the  results  thus 
reached  were  compared  with  a  view  to  determining  the  range  of  usage  of 
each  word  in  each  period.  The  meanings  thus  ascertained  are  exhibited 
in  the  analyses  of  meanings,  a  full  list  of  examples  being  given  under  each 
meaning.  Spurious  passages  and  meanings  based  on  them  are  inclosed 
in  brackets.  Considerations  of  expense  prevented,  what  would  otherwise 
have  been  desirable,  the  printing  in  full  of  all  the  passages  collected.  After 
each  group  of  cognate  words  in  each  period,  a  few  examples  are  printed 
under  the  title  "  Illustrative  Examples,"  each  such  example  being  indicated 
in  the  analyses  by  a  figure  in  brackets  corresponding  to  the  number  which 
the  example  bears  in  the  list  of  Illustrative  Examples. 

I  am  indebted  to  Dr.  Ernest  D.  Burton  for  suggesting  this  subject  and 
for  most  valuable  help  in  the  development  of  it,  and  to  Mr.  Martin 
Sprengling  for  suggestions  made  in  his  reading  of  the  proof. 

Effie  Freeman  Thompson 
Chicago,  June,  1907 


353] 


i^a^ns 


CONTENTS 

PAGE 

Chapter        I.  Etymology:    Significance  of  the  Roots  TNO,  MEA,  and  of 

the  Preposition  META 9 

Chapter      II.  Classical   Usage  of    METANOEfi  and  METAMEAEI  and 

Their  Cognates 10 

Chapter     III.  Usage  in   the   Non-Jewish   Post-Aristotelian   Writers  to 

about  100  a.  d. 14 

Chapter     IV.  The  Hebrew  Verb  DnD 18 

Chapter  V.  Usage  in  the  Canonical  Books  of  the  Septuagint  ...  19 
Chapter     VI.  Usage  in  the  Old  Testament  Apocrypha  and  Other  Jewish 

Writings  to  about  100  a.  d 20 

Chapter    VII  New  Testament  Usage 24 

Chapter  VIII.  Conclusion 26 


355] 


CHAPTER  I 

ETYMOLOGY:    SIGNIFICANCE   OF  THE   ROOTS  TNO,    MEA,    AND    OF 
THE  PREPOSITION  META 

The  root  of  voew  appears  in  Sanskrit  as  gria  to  know,  and  in  Greek  as 
yvo.  yvo  appears  with  e  added  in  stem  of  Aeolic  yvocw  and  Attic  afx<f>i- 
yvoeo).  Later  forms  drop  y  of  this  stem,  hence  voe.  voc'w  signifies:  (i) 
To  perceive;  (2)  To  think,  to  consider,  to* have  an  opinion;  (3)  To  plan, 
to  purpose,  to  decide. 

/Aera  appears  in  Sanskrit  as  mithas,  with,  alternately,  turn  about,  fxerd 
in  composition  signifies  with,  after,  reversely,  differently. 

Hence  /neravocw  means,  (1)  To  perceive  afterward;  (2)  To  think  or 
consider  afterward,  to  think  differently,  to  form  a  different  opinion ;  (3)  To 
plan  differently,  to  change  one's  purpose  or  decision. 

The  root  of  /xcAw  appears  in  Sanskrit  as  smar,  to  think,  and  in  Greek 
as  fi€p  or  /acA.  Greater  force  is  required  to  produce  the  sound  of  0  than 
the  sound  of  A.  p  and  A  are  almost  equivalent.  ttcAw,  Med.  ticAotuu,  is 
used  in  both  voices:  (1)  In  a  neuter  sense,  to  be  an  object  of  thought  or 
care ;   (2)  In  an  active  sence,  to  care  for,  to  take  an  interest  in. 

Hence  ttcrattcAet  signifies:  (1)  It  is  an  object  of  thought  or  care  after- 
ward; (2)  It  is  an  object  of  different  thought  or  care.  ticTati€'Ao/xai  sig- 
nifies: I  think  or  feel  differently. 


357] 


CHAPTER  II 

CLASSICAL  USAGE  OF  METANOEG  AND  METAMEAEI  AND  THEIR 

COGNATES 

1.  Usage  oj  fieravoeo). — An  examination  of  all  the  instances  in  which 
fjieravoio)  occurs  shows  that  fteravoew  in  the  classical  period  is  purely  an 
intellectual  term  and  follows  closely  its  etymological  meaning,  to  think 
over  again,  or  to  think  differently.  The  usage  in  this  period  may  be  tabu- 
lated as  follows : 

i.  To  think  over  again,  or  consider  afterward:  Epich.  131  [1];  Ant. 
120.  28;  140.  17;  Xen.  Hell.  1.  7.  19;  Plat.  Euthyd.  279  C. 

2.  To  change  one's  opinion:  Xen.  Cyr.  1.  1.  3  [2]. 
[To  change  one's  decision:  Dem.  Aristog.  II.  805.] 

II.  Usage  oj  fxtrdvoux. — Investigation  of  the  instances  of  fieravoui 
shows  that  it  follows  closely  the  thought  expressed  in  fieravoiu)  and  indi- 
cates a  thinking  again  or  a  thinking  differently.  In  the  noun,  however, 
while  the  term  itself  is  primarily  intellectual,  there  is  apparently  implied 
in  it  a  change  of  feeling.  These  facts  lead  to  the  following  classification 
of  meaning: 

1.  Reconsideration:  Ant.  120.  29. 

2.  A  change  of  mind,  apparently  involving  change  of  thought  and 
feeling:  [Horn.  Batrach.  70];  Thuc.  3.36.4;  [Xen.  Ep.  1.7];  Soph.  Elec. 
581;  Phil.  Frag.  105  [3];  Menand.  Gnom.  Monost.  91. 

ILLUSTRATIVE  EXAMPLES 

[1]  Epich.  131:  The  wise  man  should  think  beforehand  and  not  afterward 
(furavoeiv). 

[2]  Xen.  Cyr.  1.  1.  3:  Accordingly,  when  we  thought  these  things  over,  we 
were  inclined  to  come  to  this  opinion  about  them,  that  for  a  mere  man  it  is  easier 
to  rule  all  the  other  animals  than  to  rule  men.  But  when  we  reflected  that  Cyrus 
had  existed,  a  Persian,  who  had  brought  very  many  men  under  his  sway  and 
very  many  cities  and  very  many  nations,  in  consequence  of  this,  we  were  forced 
to  change  our  mind  (fieravoeip),  and  think  that  it  might  not  prove  to  be  among 
the  things  impossible  or  difficult  to  govern  men  if  one  should  do  it  skilfully. 

[3]  Phil.  Frag.  105:  He  who  wills  to  marry  is  coming  to  a  change  of  mind 
(furdvotap) . 

III.  Usage  of  fi€TafjL€\ei. — In  considering  the  passages  in  which  fiera- 
fiiXet.  occurs  it  is  observed  that  iitrafiiXti.  retains  its  etymological  meaning 
viz.,  it  is  an  object  oj  care  afterward,  or  */  is  an  object  of  different  thought 
or  care.    The  verb  has  the  meaning  of  causing  one  to  regret,  which  is  com- 

10  [358 


METANOEQ    AND     METAMEAEI  11 

mon  to  all  the  instances.  While  this  is  the  prevailing  and  radical  thought 
contained  in  the  verb,  the  context  often  implies  a  change  of  purpose  and 
conduct.  This  implication  of  the  context  shows  even  this  early  a  tendency 
to  creep  into  the  meaning  of  the  verb  itself;  so  that  in  a  few  passages, 
e.  g.,  Thuc.  3.  4.  4,  the  meaning  of  regret  seems  to  be  shading  into  change 
of  purpose. 

The  feeling  rather  than  the  intellect  is  the  potent  force  and  the  verb 
is  thus  sharply  distinguished  from  /aeravocw,  in  which  the  intellect  only  is 
operative.  Various  reasons  appear  to  account  for  this  feeling  of  regret. 
The  antecedent  action  is  felt  to  be  disadvantageous  or  morally  wrong. 
Both  of  these  considerations  lead  to  a  change  of  purpose  and  a  correspond- 
ing change  of  conduct,  but  it  is  not  clear  that  in  this  period  either  of  these  is 
inherent  in  the  verb  itself.  The  construction  and  usage  may  be  indicated 
as  follows: 

Mera/jtcAei  is  used  in  the  following  impersonal  constructions : 

1.  The  action  regretted  is  in  the  nominative  and  the  person  is  in  the 
dative. 

2.  The  action  regretted  is  expressed  by  a  participle  agreeing  with  the 
dative  of  person. 

3.  The  action  regretted  is  not  expressed,  the  verb  being  used  absolutely. 
The  person  is  in  the  dative. 

4.  The  action  regretted  is  in  the  genitive  and  the  person  is  in  the  dative 
(Lys.  186.  12;  Xen.  Cyr.  5.  1.  22). 

5.  The  action  regretted  is  expressed  by  a  clause  introduced  by  on 
and  the  person  is  in  the  dative  (Xen.  Cyr.  5.  3.  6). 

6.  The  action  regretted  is  expressed  by  a  neuter  participle  and  the  per- 
son is  in  the  dative  (Hdt.  6.  63;  9.  1). 

7.  The  action  regretted  is  expressed  by  lv  with  the  dative  (Plat.  Prot. 
356  D). 

8.  The  person  is  in  the  dative  with  eon  (Ant.  140.  33). 

The  meaning  of  /ncTa/xc'Aei  is:  to  cause  one  to  regret  antecedent  action, 
(a)  The  context  implies  that  the  action  was  not  advantageous.  Aesch. 
Eum.  771;  Hdt.  3. 140  [4];  4.  203;  6.  63;  9.  89;  Ar.  Nub.  1114;  Pax  1315; 
Xen.  Anab.  1.  6.  7;  5.  6.  36;  7.  1.  5;  7.  1.  34;  Cyr.  5.  1.22;  5.  3.  6; 
8.  3.  32;  Dere  eques.  6.  13;  Isocr.  382  C;  Plat.  Phaedo  113  E;  [Ep.  II. 
314  B];  [Demod.  382  D];  Dem.  358.  (b)  The  context  implies  that  the 
action  was  regarded  as  morally  wrong.  Ant.  140.  18  bis;  Ar.  Plut.  358; 
Xen.  Hell.  1.  7.  27;  Mem.  1.  1.  4;  Conv.  4.  48;  Anab.  2.  6.  9;  Isocr.  383  B. 
(c)  The  context  implies  a  change  of  purpose  and  conduct  (1)  because  the 
antecedent  action  was  not  advantageous:  Hdt.  1.  130;  3.  36;  7.  54;  9.  1; 


12  HISTORICAL   AND    LINGUISTIC   STUDIES 

Ant.  140.  33)  Thuc.  2.  61.  2  [5];  3.  4.  4;  Lys.  186.  12;  Plat.  Phaedr.  231 
A;  Pro*.  356  D;  Gorg.  471  B;  Andoc.  Jlfys.  149;  [Dem.  Aristog.  II.  803]. 
(2)  because  the  past  action  was  morally  wrong:  Lys.  97.  7;  Xen.  i?e//.  1.  7. 
35;  Isocr.87A;  314  B;  360  D;  375  A;  375  C;  385  B;  Vto.Apol.  38  E. 

IV.  Usage  of  /acTa/Ac'Ao/um. — The  instances  of  fitraixiXo fiat  exhibit 
the  same  meanings  as  those  found  under  ftcTa/nc'Aci,  the  thought  being 
expressed  in  the  former  verb  by  the  personal  and  middle  or  passive  form, 
and  in  the  latter  by  the  impersonal  and  active  form.  The  construction 
and  usage  may  be  indicated  as  follows: 

Mera/txcAo/xai  is  used  in  the  personal  construction  as  follows: 

1.  The  person  is  the  subject  of  the  verb  and  the  object  is  (a)  not  ex- 
pressed, the  verb  being  used  absolutely;  (b)  expressed  by  a  participle 
agreeing  with  the  subject  of  the  verb;  (c)  expressed  by  a  clause  introduced 
by  on. 

2.  The  verb  is  used  in  the  participial  form  agreeing  with  the  noun  or 
pronoun  supplied  from  the  context  which  represents  (a)  the  person;  or 
(b)  the  object. 

The  meaning  of  /xeTctfieAo/Aai  is:  to  regret  antecedent  action,  (a) 
The  context  implies  that  it  was  not  advantageous:  Thuc.  4.  27.  2;  Xen. 
Mem.  2.  6.  23  [6].  (b)  The  context  implies  a  change  of  purpose  and  sub- 
sequent conduct,  (1)  because  the  antecedent  action  was  not  advantageous: 
Hdt.  3.  36.  5;  Thuc.  5.  14.  2;  5.  35.  4;  7.  50.  3;  8.  92.  10;  Arist.  Eth. 
3.  1.  13;  (2)  because  the  antecedent  action  was  regarded  as  morally  wrong: 
Xen.  Cyr.  4.  6.  5. 

V.  Usage  0}  fxerafiekeia. — In  all  the  instances,  fxeraixtXeui  has  the 
same  underlying  idea,  viz.,  the  sensibility  is  affected  unpleasantly,  sorrow 
is  experienced.  This  is  manifested  in  two  ways:  (1)  In  regret  for  one's 
own  past  action ;  (2)  In  a  change  of  opinion  based  on  either  experience  of 
suffering  unforeseen,  e.  g.,  Eur.  Frag.  1065;  or  on  awakening  to  the  injus- 
tice of  the  antecedent  action,  e.  g.,  Thuc.  3.  37.  1.  Hence  the  following 
analysis  of  meanings: 

1.  Regret  for  one's  own  past  action:  Thuc.  1.  34.  3;  Xen.  Hipparch. 
8.  11;  Cyr.  5.  3.  7  bis;  Plat.  Laws  727  C  [7];  866  E;  Rep.  577  E;  Arist. 
Eth.  3.  1.  13  bis;  3.  1.  19;  Menand.  Frag.  153  bis. 

2.  Change  of  opinion  and  feeling  (exceptional  usage):  Thuc.  3.  37.  1; 
Eur.  Frag.  1065  (48)  [8]. 

ILLUSTRATIVE   EXAMPLES 

[4]  Hdt.  3.  140:  In  return  for  these  things,  I  give  you  gold  and  silver 
without  measure,  that  you  may  never  regret  (MfraMeXV^)  that  you  have  done 
kindness  to  Darius,  the  son  of  Hystaspes. 

360 


METANOEO    AND    METAMEAEI 


JITY 

OF 

i&LLIFORH^ 


[5]  Thuc.  2.  61.  2:  And  the  Mytileneans,  after  they  had  obtained  a  cessation 
of  hostilities,  sent  to  Athens  one  of  the  men  who  had  accused  them  and  who  now 
regretted  it  (AccT^Xev),  with  others  to  see  if  they  could  by  any  means  persuade 
them  to  return  their  ships. 

Remark. — Mera^X«  may  mean  regret  or  change  of  purpose,  since  the  man 
had  changed  to  the  side  of  the  Mytileneans.  The  general  usage  favors  the 
former.  This  passage  shows  the  tendency  of  fiera^Xei.  to  include  in  itself  what 
is  commonly  in  this  period  clearly  an  implication  of  the  context,  viz.,  change  of 
purpose. 

[6]  Xen.  Mem.  2.  6.  23:  And  they  are  able  not  only  to  settle  a  dispute  harm- 
lessly, but  also  to  be  of  advantage  to  one  another  and  to  prevent  anger  from 
advancing  to  that  which  will  be  a  matter  of  regret  (furafu-Xriadnevov). 
x/  [7]  Plat.  Laws  727  C:  Whenever  he  indulges  in  pleasures  contrary  to  the 
word  and  approval  of  the  legislator,  in  that  instance  he  in  no  way  honors  her 
(the  soul),  but  dishonors  her  and  fills  her  with  evils  and  regret  (fierafu-Xelai). 

[8]  Eur.  Frag.  1065:  Old  age,  thou  holdest  forth  such  hope  of  pleasure 
that  every  man  desires  to  come  to  thee;  but  upon  making  a  trial  of  thee  he 
experiences  a  change  of  feeling  (/*er a/xAeiai'),  on  the  ground  that  there  is  no  worse 
period  in  mortal  life. 

Remark. — Mera/iA«a  here  indicates  a  change  of  feeling,  but  not  regret  for 
past  action,  which  is  an  exceptional  usage. 


361 


CHAPTER  III 

USAGE  IN  THE  NON-JEWISH  POST-ARISTOTELIAN  WRITERS  TO 
ABOUT  ioo  A.  D. 

I.  Usage  oj  peravotu). — The  passages  containing  fieravoiu  show  that 
ficravoen)  does  not  hold  to  its  classical  meaning,  to  change  one's  opinion, 
since  there  is  no  instance  of  such  purely  intellectual  action.  The  change 
is  that  of  feeling  or  will.  The  instances  embrace:  (i)  Those  in  which 
regret  seems  the  fundamental  idea.  The  reason  of  it  is  shown  to  be  the 
disadvantage  of  the  antecedent  action;  (2)  Those  in  which  change  of  pur- 
pose seems  to  be  the  fundamental  idea.  The  causes  bringing  about  this 
change  are  either  the  disadvantage  of  the  antecedent  action  or  the  moral 
evil  of  it  or  of  the  antecedent  purpose.  The  latter  is  not  inherent  in  the 
verb  itself,  but  only  implied  in  the  context;  (2)  sometimes  includes  (1) 
and  (1)  sometimes  seems  to  necessitate  (2).  Hence  the  following  tabula- 
tion of  construction  and  usage.    The  construction  of  fieravoew  is  as  follows: 

1.  The  action  regretted  is  expressed  by  an  aorist  participle  agreeing 
with  the  subject:  Plut.  748.  Phoc.  14. 

2.  The  action  regretted  is  expressed  by  a  perfect  participle,  agreeing 
with  the  subject:  Plut.  549.  Crass.  11. 

3.  The  action  regretted  is  expressed  by  a  genitive,  modified  by  a  perfect 
passive  participle:  Plut.  583.  Eumen.  2. 

4.  The  action  regretted  is  expressed  by  a  neuter  participle  in  the  dative: 
Plut.  803  a.  Agis.  iga. 

5.  The  action  regretted  is  expressed  by  bri  with  neuter  participle  in 
the  dative:  Plut.  803  b.  Agis  igb. 

6.  The  action  regretted  is  expressed  by  wept  and  a  neuter  participle: 
Plut.  1055.  Gal.  6. 

The  following  presents  the  usage  in  respect  to  meaning: 

1.  To  regret  an  antecedent  action.  The  context  implies  that  such 
action  was  not  advantageous:  Plut.  549.  Crass.  11;  583.  Eumen.  2  [9]; 
748.  Phoc.  14;  803.  Agis  19  bis;  915.  Demet.  52;  1023.  Artax.  24.  Mor. 
10  F. 

2.  To  change  one's  purpose:  (a)  To  change  a  purpose  which  has 
hitherto  controlled  action.  (1)  The  context  implies  that  the  past  action 
was  not  advantageous:  Polyb.  23.  12  (24:8);  Dio.  Sic.  1.  67.  5  [10];  Plut. 
1055.  Gal.  6;  Mor.  37  E;  163  F;  1128  E.  (2)  The  context  implies  that  the 
past  action  was  morally  wrong:    Plut.  135.  Camill.  12  (also  under  2.  (1)); 

14  [362 


METANOEQ    AND    METAMEAEI  10 

143.  Camill.  29;  Mor.  27  A;  74  C;  1128D.  (b)  To  change  a  purpose 
which  has  not  been  executed.  The  context  implies  that  the  past  purpose 
was  morally  wrong:  Plut.  Mor.  26  D  [11]. 

II.  Usage  oj  fX€Tavoia. — The  meanings  of  the  noun  are  closely  analo- 
gous with  those  of  the  verb  and  may  be  represented  by  the  following  ana- 
lysis: 

1.  Regret  for  antecedent  action,  (a)  The  context  implies  that  the 
action  was  not  advantageous:  Plut.  157.  Per.  10  [12];  238.  Timol.  6; 
277.  Comp.  Timol.  cum  Paul.  Em.  2;  Mor.  155  C,  961  D,  1092  E.  (6)  The 
context  implies  that  the  action  was  morally  wrong:  Plut.  428.  Cai.  Mar.  39. 

2.  Change  of  purpose,  (a)  The  context  implies  that  the  past  action 
was  not  advantageous:  Plut.  149.  Camill.  38;  410.  Cai.  Mar.  10;  670. 
Alex.  11;  Polyb.  4.  66.  7  [13];  18.  16.  7.  (b)  The  context  implies  that  the 
past  action  was  morally  wrong:  Plut.  926.  Ant.  24;  Mor.  56  A,  68  F 
[14],  712  C. 

ILLUSTRATIVE  EXAMPLES 

[9]  Plut.  583.  Eumen.  2:  He  (Alexander)  neither  accused  Eumenes  nor  accepted 
the  money;  but  ordered  his  servants  to  make  a  fire  in  the  tent  of  Eumenes,  for 
he  wished  to  catch  him  in  his  falsehood,  when  his  valuables  should  be  taken 
out.  But  before  that  could  be  done,  the  tent  was  consumed,  and  Alexander 
regretted  (nerev6r}<T€)  the  destruction  of  his  papers. 

[10]  Dio.  Sic.  1.  67.  5:  And  when  they  were  proceeding  along  the  Nile  and 
were  passing  by  the  borders  of  Egypt,  he  entreated  them  to  change  their  purpose 
(ytieravoifa-cu);  and  he  also  reminded  them  of  their  temples,  their  native  regions, 
their  wives  and  children. 

[11]  Plut.  Mor.  26  D:  And  since  he  was  more  vexed  by  this,  he  drew  his 
sword,  intending  to  kill  him,  which  design  was  not  right,  either  according  to 
that  which  is  morally  beautiful  or  according  to  that  which  is  expedient.  Then 
afterward  changing  his  purpose  {ixerav<yfi<rai)f  he  put  back  his  sword  into  the 
sheath  and  did  not  disobey  the  command  of  Athena,  which  was  both  right  and 
virtuous;  because,  while  he  was  unable  to  put  an  end  to  his  anger  altogether, 
yet  under  the  influence  of  reason,  he  reduced  it  and  brought  it  under  control, 
before  it  accomplished  the  fatal  deed. 

[12]  Plut.  157.  Per.  10:  And  there  fell  all  the  friends  of  Cimon  without  dis- 
tinction who  were  accused  by  Pericles  of  being  in  the  Lacedaemonian  interest; 
and  a  strong  regret  (fierdvota)  and  longing  for  Cimon  took  possession  of  the 
Athenians. 

[13]  Polyb.  4. 66.  7:  When  the  Dardanians  heard  from  someThracian  deserters 
of  the  approach  of  Philip,  they  were  terrified  and  instantly  dismissed  the  army. 
....  When  Philip  learned  of  the  change  of  purpose  (fierdvoiav)  on  the  part 
of  the  Dardanians,  he  sent  home  all  the  Macedonians. 

[14]  Plut.  Mor.  68  F:  But  when  misfortune  overthrows  and  takes  away  their 

363 


16  HISTORICAL   AND    LINGUISTIC   STUDIES 

arrogance,  there  is  present  in  these  acts  that  which  admonishes  and  causes  a 
change  of  purpose  (fierdvoiav). 

III.  Usage  of  fierafjitXei. — From  a  consideration  of  the  passages  in 
which  this  verb  occurs,  it  is  evident  that  /MerafxeXei  holds  strictly  to  its 
etymological  and  common  classical  meaning  as  follows:  To  cause  one  to 
regret  a  past  action,  (i)  The  context  implies  that  the  action  was  not 
advantageous:  Plut.  320.  Arts.  4;  Mor.  125  D  bis  [15].  (2)  The  context 
implies  that  the  action  was  morally  wrong:  Plut.  1020.  Artax.  18. 

IV.  Usage  of  /Aera/tcAo/Aou. — In  considering  the  passages  under  this 
verb  it  is  evident  that  ticTatic'AoAicu  in  many  instances  retains  its  classical 
meaning,  viz.,  to  regret.  This  regret  is  either  of  one's  own  action  or  of 
that  of  another.  The  context  often  implies  a  change  of  purpose.  There  is 
a  marked  tendency  in  this  period  for  this  contextual  implication  to  be 
incorporated  into  the  verb  itself,  giving  rise  to  three  classes  of  passages: 
(1)  those  in  which  only  regret  is  expressed  by  the  verb;  (2)  those  in  which 
it  is  difficult  to  determine  whether  regret  or  change  of  purpose  is  the  domi- 
nant force  of  the  verb;  (3)  those  in  which  change  of  purpose  seems  the 
prevailing  idea.  Several  passages  show  that  there  is  a  distinct  moral 
implication  in  the  context  but  that  it  is  not  inherent  in  the  verb  itself.  The 
usage  is  further  exhibited  in  the  following  analysis: 

1.  To  regret  one's  own  past  action,  (a)  The  context  implies  that  the 
action  was  not  advantageous:  Dio.  Sic.  15.  9.  4;  17.  42.  6;  Plut.  219. 
Coriol.  13;  223.  Coriol.  20;  341.  Cato  Maj.  9  [16];  527.  Nic.  7;  880.  Cic. 
38 ;  Mor.  178  E ;  549  C.  (b)  The  context  implies  that  the  action  was  morally 
wrong:  Plut.  681.  Alex.  30;  Mor.  5  A,  1101  D. 

2.  To  change  one's  purpose,  (a)  The  context  implies  that  the  past 
action  was  not  advantageous:  Polyb.  4.  50.  6  [17];  24.  9  (25.5)  [18]; 
Dio.  Sic.  19.  75;  Plut.  238.  Timol.  6;  762.  Cato  Min.  7  [19];  Mor.  196  C. 
(b)  The  context  implies  that  the  past  action  was  morally  wrong:  Plut.  234. 
Comp.  Alcib.  cum  Coriol.  2;   235.  Comp.  Alcib.  cum  Coriol.  4;  Plut.  Mor. 

55  c 

3.  To  regret  another's  action,  (a)  The  context  implies  that  the  action 
was  not  advantageous:  Dio.  Sic.  19.  102;  Plut.  855.  Dem.  21  [20];  (b)  the 
context  implies  that  the  action  was  morally  wrong:  Plut.  1019.  Artax.  17. 

V.  Usage  of  /neTatic'Aeia. — The  instances  of  ticTatie'Aeia  in  this  period 
show  that  while  the  etymological  and  classical  meaning  appears  in  some 
cases,  this  distinctive  meaning  is  not  uniformly  retained,  but  change  of 
purpose  and  even  one  instance  of  change  of  opinion  appear.  Hence  the 
following  analysis : 

1.  Regret  of  past  action,     (a)  The  context  implies  that  the  action  was 

3G4 


METANOEO    AND    METAMEAEI  17 

not  advantageous:   Plut.  341.  Cato  Ma].  9;   (b)  the  context  implies  that  the 
action  was  morally  wrong:  Plut.  489.  Cim.  17. 

2.  Change  of  opinion:  Plut.  M or.  77  D  [21]. 

3.  Change  of  purpose,  (a)  The  context  implies  that  the  past  action 
was  not  advantageous:   Polyb.  1.  39.  14;   2.  53.  6  [22];   (b)  the  context 

implies  that  the  past  action  was  morally  wrong:   Plut.  Mor.  592  B. 

ILLUSTRATIVE   EXAMPLES 

[15]  Plut.  Mor.  125  D  bis:  Just  as  Simonides  said  that  he  never  regretted 
(/AerafxeXrjrai)  that  he  had  kept  silent  but  very  often  that  he  had  spoken,  so  we 
have  not  regretted  (nerefxtXriiTep)  that  we  refused  a  rich  dish  or  that  we  drank 
water  instead  of  Falernian. 

[16]  Plut.  341.  Cato  Maj.  9:  And  he  himself  regretted  (/ierayweX^^mi)  three 
occasions  of  regret  during  his  life.  One  was  his  having  intrusted  a  secret  to  a 
woman;  another  was  his  having  sailed  where  it  was  possible  to  go  by  land;  and 
a  third  was  his  remaining  one  day  without  making  his  will. 

[17]  Polyb.  4.  50.  6:  The  commander  tried  the  Byzantines  whether  they 
might  possibly  change  their  purpose  (fierafxiXoivro)  when  they  were  terrified  in 
war.  (The  context  shows  that  he  wanted  to  frighten  the  Byzantines  into  stopping 
the  war.) 

[18]  Polyb.  24.  9:  Those  from  Pharnaces  are  at  variance  in  every  respect, 
and  are  not  holding  to  the  agreements  but  are  always  seeking  something  addi- 
tional and  are  changing  their  minds  (nerafxeKofitvwp). 

[19]  Plut.  762.  Cato  Min.  7:  When  he  thought  it  was  time  for  him  to 
marry,  ....  he  became  engaged  to  Lepida,  who  before  had  been  espoused  to 
Scipio  Metellus;  but  Scipio  had  afterward  given  her  up  and  the  engagement  having 
been  broken,  she  was  free.  But  Scipio  having  changed  his  mind  (fierafieXrjdels) 
again  before  the  marriage,  and  having  made  every  arrangement,  took  the  maiden 
in  marriage. 

[20]  Plut.  855.  Dem.  21:  On  the  contrary,  by  conferring  especial  respect  and 
honor  upon  their  counselor,  they  showed  that  they  did  not  regret  (MeTa/*A«r0cu) 
what  had  been  planned  by  him. 

[21]  Plut.  Mor.  77  D:  Which  gives  light  to  philosophy  and  clearness  from 
difficulty  and  error  and  change  of  views  (fxerafxeKeiCov)  which  those  who  attempt 
to  philosophize  at  first  encounter. 

[22]  Polyb.  2.  53.  6:  And  since  the  Argives  zealously  warded  him  off  in 
accordance  with  their  change  of  purpose  (neraneXeLas),  ....  he  returned  to 
Sparta. 


365 


CHAPTER  IV 

THE  HEBREW  VERB  DnD 

The  Niphal  of  D1T3  is  the  only  verb-stem  which  is  translated  by  the 
Septuagint  fieravoiu)  and  fiera/AeAo/nai.  The  verb  2!V2  ,  which  is  frequently 
used  to  denote  change  of  purpose,  or  the  turning  away  of  the  heart  from 
evil  to  good,  is  not  translated  by  either  of  the  Greek  verbs  under  considera- 
tion, and  hence  is  not  included  in  this  discussion. 

The  etymological  meaning  of  DHD,  viz.,  to  sigh,  appears  with  greater  or 
less  distinctness  in  all  the  instances  of  the  Niphal  in  the  Old  Testament. 

While  the  meaning  of  the  Hebrew  i  verb  DfiD  corresponds  to  that  of 
/Aera/xcAo/Mu  and  not  etymologically  to  that  of  /utcravoeo),  we  find  that  it  is 
more  often  translated  by  the  latter  than  by  the  former. 

The  meanings  of  DHD  may  be  tabulated  as  follows : 

i.  To  comfort  oneself  or  to  be  comforted:  Gen.  24:67;  38:12; 
II  Sam.  13:39;  Jer.  31:14;  Ezek.  14:22;  31:16;  32:31;  Ps.  77:2  [23]. 

2.  To  avenge  oneself :  Isa.  1:24  [24];  57:6. 

3.  To  regret  a  past  action,  (a)  because  the  past  action  was  not  advan- 
tageous: Gen.  6:6;  6:7;  Ex.  13:17;  I  Sam.  15:11  [25];  15:35;  (b) 
because  of  compassion :  Judg.  21:6;  21:15;  H  Sam.  24 :  16 ;  I  Chron.  21 : 
15;  Jer.  42:10;  Ps.  90:13;  106:45;  (c)  because  the  past  action  is  viewed 
as  morally  wrong:  Jer.  8:6;  31:18;  Job  42:6. 

4.  To  change  a  purpose  not  yet  executed,  (a)  from  worse  to  better 
because  of  compassion :  Ex.  32 :  12,  14;  Judg.  2 :  18;  I  Sam.  15 :  29  bis  [26]; 
Joel  2:13,  14;  Amos  7:3,  6;  Jer.  4:28;  15:6;  18:8;  20:16;  26:3,  13, 
19;  Ezek.24:i4;  Ps.  110:4;  Jonah 3:9, 10;  4:2;  Zech.  8:14;  (b)  from 
better  to  worse:  Jer.  18:10  [27]. 

ILLUSTRATIVE  EXAMPLES 

[23]  Ps.  77:2:   My  soul  refused  to  be  comforted. 

[24]  Isa.  1 :24:   I  will  avenge  myself  of  my  enemies. 

[25]  I  Sam.  15:11:   I  regret  that  I  have  appointed  Saul  king. 

[26]  I  Sam.  15:29  bis:  The  Confidence  of  Israel  will  not  lie  neither  will  he 
change  his  purpose,  for  he  is  not  a  man  to  change  his  purpose. 

[27]  Jer.  18: 10:  Then  I  will  change  my  purpose  in  regard  to  the  good  with 
which  I  said  that  I  would  benefit  it. 


18  [366 


CHAPTER  V 
USAGE   IN   THE   CANONICAL   BOOKS   OF  THE   SEPTUAGINT 

1.  Meravoe'a)  and  fierdvota  in  Septuagint  Greek  hold  to  their  etymo- 
logical and  classical  meaning,  to  think  over  again,  or  to  change  one's  purpose. 
Only  in  one  instance  does  the  verb  mean  to  regret,  and  here  the  meaning 
may  possibly  be  to  change  one's  purpose.  The  noun  occurs  but  once. 
The  usage,  as  shown  by  instances,  is  as  follows: 

i.  To  reconsider:   Prov.  24:47  [28]  or  under  3. 

2.  To  change  a  purpose  not  yet  executed:  I  Kings  15:29  bis;  Joel  2: 
13,  14;  Amos  7:3,  6;  Jer.  4:28  [29];  18:8;  Prov.  20:19;  24:24;  Jonah  3: 
9,  10;  4:2;  Zech.  8:14.     From  better  to  worse:  Jer.  18:10. 

3.  To  change  a  purpose  hitherto  controlling  action:  Tsa  46:8;  Prov. 
24:47  or  under  1;  Jer.  8:6;  38:19  [30]  or  possibly  under  4. 

4.  To  regret:  a  possible  meaning  in  Jer.  38:19. 

II.  Mcravota  signifies  reconsideration :  Prov.  14:15  [31]. 

ILLUSTRATIVE  EXAMPLES 

[28]  Prov.  24:47:  Afterward  I  changed  my  mind  or  reconsidered  (/xcrci^o-a); 
I  gave  heed  to  receive  instruction. 

[29]  Jer.  4:28:  Because  I  have  spoken  and  I  will  not  change  my  purpose 
(/j£ravo^<T(a))  I  have  sworn  and  I  will  not  turn  from  it. 

[30]  Jer.  38:19:  Because  after  my  captivity,  I  changed  my  purpose  (/*ctcv6ij- 
o-a),  and  after  I  understood,  I  sighed  deeply  on  account  of  the  day  of  shame. 

[31]  Prov.  14: 15:  The  simple  belie veth  every  word,  but  the  wise  cometh  to 
a  reconsideration  or  different  opinion  (fxerdvoiav). 

III.  In  the  greater  number  of  instances,  possibly  in  all,  furafieXofuu 
holds  to  its  common  classical  meaning,  to  regret.  The  one  instance  of  the 
noun  also  shows  the  meaning  of  regret.  Hence  the  following  exhibit  of 
meanings:  To  regret  past  action:  I  Kings  15:35;  Jer.  20:16;  Prov.  5:11; 
25:8  [32];  I  Chron.  21:15;  Ezek.  14:22;  Zech.  11:5.  The  following  pas- 
sages mean  to  regret,  or  possibly  to  change  one's  purpose.  It  is  impossible  to 
determine  which  meaning  was  intended  by  the  translators,  as  they  may 
have  interpreted  all  to  mean  to  regret:  Ex.  13:17;  I  Chron.  21:15; 
Ps.  105:45;  109:4. 

IV.  MeraficXeuL  means  regret:  Hos.  11:8. 

ILLUSTRATIVE   EXAMPLE 

[32]  Prov.  25:8:  Do  not  hastily  go  to  battle,  in  order  that  you  may  not 
regret  it  (f*Tafie\ridrjs)  at  the  last  when  your  friend  puts  you  to  shame. 
367]  19 


CHAPTER  VI 

USAGE  IN  THE  OLD  TESTAMENT  APOCRYPHA  AND  OTHER 
JEWISH  WRITINGS  TO  ABOUT  100  A.  D. 

I.  Alexandrian  usage,  including  Philo  and  Wisdom,  of  /ACTavoew  and 
fierdvoia. — There  are  a  few  instances  in  Philo  and  Wisdom  in  which 
fxeravoeo)  and  fxerdvoia  indicate  change  of  opinion;  there  are  also  in  the  verb 
a  number  of  instances  in  which  the  meaning  is  to  regret. 

In  the  large  majority  of  instances,  however,  both  the  verb  and  the 
noun  have  incorporated  in  them  that  ethical  idea  which  in  previous  periods 
and  in  some  contemporary  and  subsequent  writers  is  often  implied  in  the 
context.  The  change  of  purpose  which  is  clearly  the  meaning  in  these 
instances  is  shown  to  be:  (i)  moral;  (2)  from  worse  to  better;  (3)  not 
merely  external;  (4)  conduct  is  included,  but  the  emphasis  is  on  the  inter- 
nal change.     Hence  the  following  analyses.   Meravoioy  signifies: 

1.  To  change  the  evil  purpose  which  has  previously  controlled  one's 
conduct,  involving  a  corresponding  change  of  conduct:   Philo  I.  77;   129; 

!39;  274  [33];  561;  s69*«[34];  614;  n.  5;  54;  160;  247;  248;  250 

bis;  405  bis;  406;  436.  Philo  I.  283  and  Wisdom  5:3  may  possibly 
mean,  to  change  one's  opinion. 

2.  To  regret:   Philo  II.  107;  441;   590;   595.  42  [35];  595.  43. 
Merdvoia  signifies  change  of  evil  purpose  hitherto  governing  conduct, 

involving  a  corresponding  change  of  conduct:  Philo  I.  80;  108;  129;  189; 
277;  569  ter;  597;  614;  EL  3;  5  [3 6];  228;  247;  405;  406  [37];  410; 
411;  500;  672;  676;  Wisdom  11.  23;  12.  10;  12.  19.  In  Philo  I.  260,  the 
noun  signifies  change  oj  opinion,  but  of  an  opinion  that  controls  moral 
action. 

ILLUSTRATIVE  EXAMPLES 

[33]  Philo  I.  274:  For  we,  taking  care  to  have  a  grateful  and  reverent  attitude 
toward  him,  should  purify  ourselves  from  evil  acts,  washing  away  from  our  life 
those  [sins]  that  defile  it  in  words,  in  appearances,  and  in  deeds.  For  it  is  foolish 
[to  say]  that  it  is  not  lawful  to  enter  into  the  temple  unless  one  has  previously 
cleansed  his  body  by  washing,  but  that  it  is  lawful  for  one  to  attempt  to  pray 

and  to  offer  sacrifices  with  his  thought  still  polluted  and  denied Shall 

anyone  endure  to  come  near  to  God,  the  most  pure,  when  he  himself  is  impure 
in  soul  and  without  the  intention  to  change  his  purpose  (neravofaciv)  in  regard 
to  these  impurities  ? 

20  [368 


METANOEO    AND    METAMEAEI  21 

[34]  Philo  I.  569  bis:  And  the  person  who  is  a  lover  of  virtue  seeks  a  goat 
with  reference  to  his  sins,  but  he  does  not  find  it,  for  as  the  oracle  points  out,  it 
has  already  been  burnt.  But  what  is  expressed  figuratively  must  be  examined. 
Not  to  sin  at  all  is  characteristic  of  God,  while  to  repent  or  to  change  one's  pur- 
pose from  evil  to  good  (ixsravoeiv)  is  characteristic  of  a  wise  man And  the 

man  has  lost  his  reason  who,  by  speaking  falsely  of  the  truth,  says  that  he  has 
changed  his  purpose  (neravevoTjictvcu)  when  he  is  still  doing  wrong. 

[35]  Philo  II.  595:  Moreover,  Caius  was  untrustworthy  in  his  character  in 
other  respects  also;  so  that  if  he  rendered  any  service,  he  at  once  regretted  it 
(neravoeiv),  and  in  such  a  way  sought  to  make  it  of  no  avail  as  to  add  greater 
misery  and  loss. 

[36]  Philo  II.  5:  One  ought  not  to  be  ignorant  of  the  fact  that  change  of 
purpose  (fierdpoia)  holds  the  second  place  to  perfection,  just  as  a  change  from 
illness  to  health  is  second  to  a  body  always  free  from  disease.  Therefore  the 
continuous  and  perfect  in  virtue  stands  nearest  to  divine  power;  while  improve- 
ment after  some  time  is  a  characteristic  good  of  a  naturally  excellent  soul  which 
does  not  continue  in  childish  things  but  by  thoughts  more  mature  and  really 
manly,  it  seeks  a  peaceful  stability  of  soul  and  strives  for  it  with  a  vision  of  the 
things  that  are  excellent. 

Remark. — The  change  of  purpose  here  is  (a)  moral;  (b)  from  worse  to  better; 
(c)  not  merely  external;  (d)  conduct  may  be  included  but  the  emphasis  is  on 
the  internal  change. 

[37]  Philo  II.  406:  And  he  has  prepared  also  very  excellent  directions  for 
change  oj  purpose  (nerdvoiap)  by  which  we  are  taught  to  alter  our  way  of  living, 
from  discord  to  a  change  for  the  better.  For  he  says  that  this  work  is  not  exces- 
sively great  nor  far  out  of  reach,  being  neither  in  the  highest  air  nor  in  the  lowest 
parts  of  the  great  sea,  thereby  making  it  impossible  to  attain  it;  but  it  is  the  nearest 
possible,  being  in  the  three  members  which  dwell  within  us,  viz.,  in  the  mouth, 
in  the  heart,  and  in  the  hands  by  symbols,  that  is,  in  words  and  purposes  and 
deeds;  the  mouth  being  the  symbol  of  speech,  the  heart  of  purpose,  and  the 
hands  of  deeds  in  which  happiness  is  possible.  For  when  the  mind  accords  with 
the  words  and  the  actions  with  the  purposes,  then  life  is  praiseworthy  and  perfect. 
But  when  these  are  at  variance  with  one  another,  life  is  imperfect  and  blamable. 
....  For  which  reason  this  oracle  was  given  with  great  propriety  and  in  per- 
fect accordance  with  what  has  been  said  above.  "Thou  hast  this  day  chosen  the 
Lord  to  be  thy  God  and  the  Lord  has  this  day  chosen  thee  to  be  his  people." 
It  is  a  very  beautiful  exchange  and  recompense  for  this  choice  on  the  part  of  man, 
thus  displaying  anxiety  to  serve  God,  when  God  thus  without  delay  takes  the 
suppliant  to  himself  as  his  own,  and  goes  forth  to  meet  the  intentions  of  the 
man  who  in  a  genuine  and  sincere  spirit  of  piety  and  truth  hastens  to  do  him 
service. 

Remark. — Mer&voia  means  change  of  purpose.  The  context  shows  that  this 
change  is  (a)  moral;    (b)  from   worse  to   better;    (c)  internal;    (d)  necessarily 

.'569 


22  HISTORICAL   AND    LINGUISTIC    STUDIES 

accompanied  by  change  of  conduct,  for  '  the  conduct  follows  the  giving  due  honor 
to  God  as  a  shadow  follows  a  body  in  the  sun/  and  the  genuine  spirit  of  piety 
expresses  itself  in  service  to  God. 

II.  Palestinian  usage  oj  ficravotv  and  fierdvoia. — In  the  Palestinian 
instances,  /Aeravo€<i>  and  furdvoui  do  not  follow  the  classical  usage,  but 
are  used  to  indicate  regret  and  change  of  purpose.  Hence  the  following 
analyses.     McTavocw  signifies: 

i.  To  change  one's  purpose,  (a)  The  context  implies  that  past  action 
was  not  advantageous:  Jos.  Ant.  2.  15.  3  bis;  6.  7.  4;  12.  6.  2;  Lije  4. 
(b)  The  context  implies  that  past  action  was  regarded  as  morally  wrong: 
Jos.  Ant.  2.  14.  5;  4.  6.  10;  5.  1.  26;  5.  2.  9;  7.  7.  3;  7.  13.  1;  9.  8.  3; 
10.  4.  2;  10.  7.  5;  Lije  22;  War  4.  3.  14;  Sir.  17.  24;  48.  15  [38]. 

2.  To  regret  antecedent  action,  (a)  The  context  implies  that  it  was 
regarded  as  morally  wrong.  Jos.  Ant.  2.  15.  1;  4.  8.  3;  5.  7.  3;  7.  n.  2; 
8.  12.  3;  8.  13.  8;  10.  7.  5  or  under  1;  (b)  the  context  implies  that  it  was 
not  regarded  as  advantageous.    Jos.  Ant.  6.  13.  6  [39];   n.  8.  3;  Life  23. 

Meravoia  signifies: 

1.  Change  of  purpose:  Jos.  War  5.  9.  2;  Vs.  Ap.  1.  29;  Lije  66; 
Ant.  2.  3.  1;  3.  1.  5  [40];  4.  6.  10;  9.  8.  5;   n.  5.  5;  Sir.  44.  16. 

2.  Regret  for  antecedent  action,  because  it  was  considered  morally 
wrong:  Jos.  Ant.  2.  6.  4;  2.  6.  9;  4.  8.  2;  5.  2.  12  [41];   7.  2.  2. 

ILLUSTRATIVE  EXAMPLES 

[38]  Sir.  48.  15:  During  all  these  events,  the  people  did  not  change  their 
purpose  (nerevtni<re)}  and  did  not  withdraw  from  their  sins. 

[39]  Jos.  Ant.  6.  13.  6:  And  he  will  not  regret  (fj^ravo^ffei)  that  he  has  given  to 
David. 

[40]  Jos.  Ant.  3.  1.  5:  He  calmed  them  and  restrained  them  from  their  inten- 
tion to  stone  him  and  turned  them  to  a  change  oj  purpose  (fier&votav)  in  regard 
to  the  things  they  were  about  to  do. 

[41]  Jos.  Ant.  5.  2.  12:  And  regret  (fjxr&vota)  took  possession  of  them  for  the 
misfortune  of  the  Benjaminites. 

III.  Alexandrian  and  Palestinian  usage  oj  /Acra/xcAa,  fieraptkofiou. 
and  /AtTafitXtuL. — McTa/AcAct  occurs  only  in  Jos.  War  1.  15.  1  [42],  and 
signifies  regret. 

The  instances  of  /xcTa/xcAo/xot  exhibit  the  following  meanings: 

To  regret  past  action.    The  context  implies  that  it  was  not  regarded  as 

advantageous.    Sir.  30.  28;  35.  19  [43];  /  Mace.  11:10.     In  Jos.  Ant.  6. 

7.  4.  and  Wis.  19.  2,  the  verb  may  indicate  either  to  regret  or  to  change 

one's  purpose. 

370 


METANOEO    AND    METAMEAEI  23 

A  consideration  of  the  passages  containing  /aera/neAda  shows  that  it 
signifies  regret:  Philo  II.  66  [44];  248;  Ps.  of  Sol.  9.  15;  Jos.  War  4. 
3.  14.  Exceptional  usage:  In  Philo  II.  669  bis,  the  noun  clearly  means 
change  of  purpose. 

ILLUSTRATIVE  EXAMPLES 

[42]  Jos.  War  1.  15.  1:  Because  he  had  heard  that  Malchus  regretted  (/*era- 
n£\eiv)  his  offenses  against  Herod. 

[43]  Sir.  35.  19:  Do  nothing  without  advice,  and  when  you  have  done  it, 
do  not  regret  it  (/*era/^Xot>). 

[44]  Philo  II.  66:  And  the  eldest  of  the  brothers  who  even  at  the  first  had 
opposed  the  plot  of  those  who  were  devising  it  said,  "  Regrets  (/iera/^Xeiai) 
are  useless  in  reference  to  the  deeds  which  have  been  done." 


371 


CHAPTER  VII 

NEW  TESTAMENT  USAGE 

I.  McTavocw. — An  examination  of  the  instances  of  /Acravocw  shows  that 
(i)  the  verb  is  always  used  of  a  change  of  purpose  which  the  context  clearly 
indicates  to  be  moral;  (2)  this  change  is  from  evil  to  good  purpose;  (3)  it 
is  never  identified  with,  and  sometimes  clearly  distinguished  from  sorrow 
or  regret;  (4)  it  is  never  used  when  the  reference  is  to  change  of  opinion 
merely;  (5)  it  is  always  internal,  and  while  it  results  in  external  conduct  it 
is  sometimes  distinguished  from  the  latter  and  its  internal  nature  empha- 
sized; (6)  in  some  instances,  it  is  a  change  of  the  purpose  which  has  hitherto 
controlled  all  thoughts,  desires,  volitions,  and  actions,  in  short,  the  life 
itself  and  all  its  expressions,  and  so  may  be  called  a  change  of  fundamental 
purpose  or  primary  choice;  (7)  in  some  instances,  the  change  is  not  one 
which  relates  to  the  life  as  a  whole,  but  to  special  expressions  of  it;  it  is  a 
change  of  purpose  in  regard  to  special  sins  or  deficiencies,  or  an  atomistic 
change. 

The  usage  may  be  represented  by  the  following  analysis: 

1.  To  change  one's  fundamental  purpose,  involving  as  a  necessary  con- 
sequent a  change  in  one's  life:  Matt.  3:2;  4:17(45];  11:20;  11:21;  12: 
41;  Mark  1:15;  6:12;  Luke  10:13;  11:32;  13:3,  5;  15:7  [46],  10; 
16:30;  Acts  2:38;  3:19;   17:30;  26:20;  Rev.  2:5  bis. 

2.  To  change  one's  purpose  in  regard  to  special  sins  or  deficiencies: 
Luke  17:3;  17:4;  Acts  8:22  [47];  II  Cor.  12:21;  Rev.  2:16;  2:21.  bis; 
2:22;  3:3;  3:19;  9:20;  9:21;   16:9;   16:11. 

II.  Meravoia. — The  instances  of  /xcravoia  reveal  a  meaning  analogous 
to  that  of  the  verb,  and  may  be  expressed  by  the  following  analysis: 

1.  Change  of  primary  choice,  involving,  as  a  consequence,  a  change  in 
life:  Matt.  3:8;  3:11;  Mark  1:4;  Luke  3:3;  3:8  [48];  5:32;  15:7; 
24:47;  Acts  5:31;  11:18;  13:24;  19:4;  20:21;  26:20;  Rom.  2*4;  II  Cor. 
7:10  [49];  Heb.  6:1;  6:6;   12:17;   II  Pet.  3:9;   II  Tim.  2:25. 

2.  Change  of  purpose  toward  special  sins,  i.  e.,  volitional  abandonment 
of  them:   II  Cor.  7:9. 

ILLUSTRATIVE  EXAMPLES 

[45]  Matt.  4:17:  Repent,  change  your  fundamental  purpose  (neravoeiTc),  for 
the  kingdom  of  heaven  is  here. 

[46]  Luke  15:7:  I  say  unto  you  that  thus  there  will  be  joy  in  heaven  over 
one  sinner  who  repents,  i.  e.,  changes  his  primary  choice  (neravoovm). 

24  372 


METANOEO    AND    METAMEAEI  25 

[47]  Acts  8:22:  Therefore  repent  of,  i.  e.,  turn  thy  will  away  (f^rav&t)<rov) 
from  this  thy  wickedness,  and  pray  the  Lord  if  perhaps  the  thought  of  thy  heart 
may  be  forgiven  thee. 

Remark. — The  use  of  fj&ravoiw  with  dir6  indicates  a  change  of  purpose 
hitherto  controlling  action. 

[48]  Luke  3:8:  Produce,  therefore,  fruits  appropriate  to  repentance,  i.e.,  a 
change  of  fundamental  purpose  (jterawfas). 

Remark. — This  example  indicates  that  ner&voia  does  not  strictly  include 
outward  conduct  or  reform  of  life,  since  this  is  here  referred  to  as  the  product 
of  fxerdvoia. 

[49]  II  Cor.  7:10:  For  sorrow  which  is  acceptable  to  God  produces  repent- 
ance, i.  e.,  a  change  of  primary  choice  (fwrdvotav)  not  to  be  regretted  which  results 
in  salvation. 

Remark. — This  passage,  including  vs.  9,  shows  that  *fay  is  not  inherent  in 
nerdvoia,  but  that  it  produces  the  latter.  It  also  illustrates  that  fundamental 
fierdvoia,  when  it  becomes  executive,  results  in  crwrrjpla. 

III.  MeraftcAo/Mat. — The  instances  of  this  verb  show  that  it  retains  its 
etymological  and  classical  meaning,  viz.,  to  regret.  Its  occurrences  are  as 
follows:  Matt.  21:30,  32;  27:3;  II  Cor.  7:8  bis  [50];  Heb.  7:21;  and 
the  form  a^raiiiX-qrov  in  Rom.  n :  29;  II  Cor.  7 :  10.  In  Matt.  21 :3o  and 
32,  it  is  quite  possible  that  the  verb  has  the  exceptional  meaning  to  change 
one's  purpose. 

ILLUSTRATIVE  EXAMPLE 

[50]  II  Cor.  7:8  bis:  Even  if  I  caused  you  sadness  by  my  letter,  I  do  not 
regret  it  (Aiera^\o/*ai),  and  if  I  was  on  the  point  of  regretting  it  (fi£reix\6mv)f 
I  now  rejoice. 


373 


CHAPTER  VIII 

CONCLUSION 

I.  Extent  to  which  the  distinction  of  the  two  verbs  is  maintained  in 
different  periods. — The  investigation  of  the  usage  of  /xcTavocw  and  (xera- 
fxckei  has  shown  that  the  distinction  between  these  two  verbs  with  their 
cognates,  as  shown  by  their  etymology,  is  maintained  to  the  following 
extent: 

The  authors  in  the  classical  period  make  a  uniform  and  definite  dis- 
tinction, using  ixeravoto)  to  mean,  to  think  afterward,  or  to  think  differently, 
and  (jLerafxikei,  to  cause  regret. 

In  the  non-Jewish  post- Aristotelian  writers,  this  distinction  is  not 
always  maintained.  Mcravocw  and  fierdvoui  are  used  to  indicate  change 
of  purpose  and  also  regret.  Mera/AcXei  holds  to  its  etymological  and  clas- 
sical meaning.  Mera/uiAo/uuH  in  the  majority  of  cases  indicates  regret, 
but  in  a  number  of  instances  expresses  change  of  purpose.  It  should  be 
noted,  however,  that  of  the  latter,  only  two  instances  are  antecedent  to  the 
greater  part  of  the  New  Testament  writings.  Mcra/xcAcia  indicates  regret, 
change  oj  purpose,  and  in  one  case  change  oj  opinion.  In  the  canonical 
books  of  the  Septuagint,  both  fieravoeu)  and  /xeravota  follow  the  classical 
usage;    likewise  fierafitkofiai  and  /utera/AcAcia. 

The  Alexandrian  usage,  including  Philo  and  Wisdom,  does  not  main- 
tain the  distinction  steadfastly.  Though  generally  using  fieTavoi<o  and 
fxerdvoLa  to  indicate  change  of  opinion  and  change  oj  purpose,  and  /xcTa- 
fickofjuii  and  /acra/AcA-eia  to  indicate  regret,  these  writers  sometimes  employ 
fX€Tavo€o>  to  mean  regret  and  in  a  few  cases  use  fj^ra^iXtia  to  indicate 
change  of  purpose. 

The  Palestinian  writers  disregard  the  distinction  in  the  use  of  /leravoew 
and  its  cognates,  but  preserve  it  in  /tcTaftcXci  and  its  cognates. 

The  New  Testament  writers  maintain  the  distinction  in  that  they  use 
/xeravoco)  and  fierdvoia  to  indicate  change  oj  purpose  and  /xerafjiiXofuit  to 
express  regret.  In  two  passages,  the  exceptional  meaning  of  fAeTan&o/xau 
to  change  one's  purpose  is  possible. 

II.  Transition  under  /xcTavo«o  jrom  intellectual  to  volitional  and  from 
specific  to  generic  choice. — There  is  a  development  in  the  meaning  of 
/xcravoea)  and  ficrdvoui  in  two  directions: 

i.  Transition  from  the  intellectual  to  the  volitional  sense. 
In  the  classical  writers,  the  verb  fieravoio)  means  to  consider  afterward, 

26  [374 


METANOEO    AND    METAMEAEI  27 

or  to  change  one's  opinion  and  is  purely  intellectual  in  its  content.  In 
the  noun  fierdvoui  we  have  two  meanings:  (i)  reconsideration,  which 
is  purely  intellectual,  and  (2)  a  change  oj  mind  which  involves  a  change  of 
thought  and  feeling.  Here  the  facts  as  they  are  held  in  the  attention  for 
longer  consideration  make  their  impress  on  the  sensibility,  but  the  emphasis 
is  on  the  intellectual  action. 

In  the  non-Jewish  post-Aristotelian  writers,  the  emphasis  has  passed 
from  the  intellectual  to  the  emotional  and  volitional.  The  past  action 
having  been  thought  of  again  and  thought  of  differently  appears  disad- 
vantageous or  morally  wrong  and  produces  either  regret  or  change  of 
purpose.  The  intellectual  action  psychologically  antecedent  is  passed  over 
and  the  resultant  feeling  or  willing  is  the  point  emphasized  in  this  period. 

In  the  canonical  books  of  the  Septuagint,  there  are  cases  in  which  the 
content  shows  that  the  verb  is  purely  intellectual;  but  in  the  majority  of 
cases,  the  content  shows  it  to  be  volitional. 

In  Alexandrian  writers,  there  are  a  very  few  instances  in  which  the  term 
is  intellectual  in  its  content;  but  there  are  a  number  in  which  the  action 
of  the  feelings  is  emphasized,  and  by  far  the  greatest  number  of  instances 
refer  to  the  action  of  the  will. 

In  Palestinian  writers,  there  is  no  instance  of  the  intellectual  simply; 
but  there  are  abundant  instances  of  both  the  emotional  and  volitional  action. 

The  New  Testament  writers  in  no  instance  employ  the  term  to  express 
the  action  solely  of  either  the  intellect  or  of  the  sensibility,  but  use  it  exclu- 
sively to  indicate  the  action  of  the  will. 

2.  Transition  from  specific  to  generic  choice. 

As  stated  in  the  preceding  topic  fieravotu)  becomes  a  volitional  term  in 
non- Jewish  post-Aristotelian  Greek.  The  purpose  which  has  hitherto  con- 
trolled action  is  changed  or  the  purpose  which  has  not  yet  been  executed  is 
changed.  The  action  from  which  the  will  has  turned  consists  of  specific 
deeds,  or  the  will  addresses  itself  to  inhibiting  certain  impulses.  Life  is 
thought  of  as  made  up  of  impulses  and  acts,  and  fieravota)  is  used  in 
reference  to  both.  The  term  is  not  used  to  express  a  change  of  choice 
which  is  so  radical  in  its  nature  as  to  affect  all  the  purposes,  impulses,  and 
acts  during  the  whole  life. 

In  the  canonical  books  of  the  Septuagint,  the  term  is  used  of  specific 
acts  or  courses  of  action. 

The  Palestinian  writers  use  /Acravoew  in  reference  to  specific  acts. 

The  Alexandrian  writers  differ  in  their  use.  In  Wisdom,  //.eravoea) 
refers  to  specific  acts.  In  Philo,  fieravoeu)  refers  to  change  of  primary 
choice.     The  motive  power  of  life  and  all  its  expressions  are  changed. 

375 


28  HISTOKIOAL   AND   LINGUISTIC   STUDIES 

The  New  Testament  writers  use  fieravoco)  with  reference  both  to 
specific  and  generic  choice,  but  prevailingly  with  reference  to  the  latter. 

III.  The  incoming  oj  moral  sense. — The  earliest  intimation  of  the  moral 
element  is  found  in  the  classical  period  in  the  case  of  fierdvoia,  where  the 
change  of  mind  follows  the  discovery  that  the  antecedent  action  was  morally 
wrong  (Thuc.  3.  36.  4).  This  is,  however,  a  moral  implication  of  the 
context  and  is  not  inherent  in  the  term  itself,  which  throughout  the  classical 
writers  is  not  volitional.  So,  too,  in  the  case  of  /nera/jicAci,  the  context 
implies  a  change  of  purpose  and  conduct  due  to  the  fact  that  the  ante- 
cedent action  was  morally  wrong. 

In  non-Jewish  post-Aristotelian  Greek,  in  both  fieravoew  and  ftero- 
fxiXofxai,  the  change  of  purpose  is  sometimes  shown  by  the  context  to  be 
due  to  the  realization  that  the  antecedent  action  was  morally  wrong.  The 
verbs  are  both  used  also  without  any  moral  suggestion. 

The  writers  of  the  canonical  books  of  the  Septuagint  use  a  modifying 
phrase  to  indicate  that  from  which  the  will  has  turned.  The  term  has  no 
moral  significance;   the  action  mentioned  is  not  always  wrong. 

Josephus  and  Sirach  often  employ  fieravo^oi  where  the  context  imparts 
to  it  moral  significance.  The  term  without  modifying  phrase  indicates  a 
change  of  evil  purpose  which  has  hitherto  controlled  action.  Josephus, 
however,  does  not  use  the  term  exclusively  in  this  sense.  He  often  employs 
it  with  modifying  phrase  where  the  context  indicates  that  expediency  rather 
than  moral  considerations  occasioned  the  change  of  purpose. 

In  Philo  and  Wisdom,  ftcravoeto  and  fitravova.  are  used  without  modify- 
ing phrase  to  mean  a  change  of  evil  purpose  which  has  hitherto  controlled 
action,  the  term  itself  conveying  moral  significance.  Meravoc'w,  however, 
is  often  used  to  signify  regret. 

In  the  New  Testament,  (xeTavotw  and  /aeravoia  are  used  always  with 
moral  signification,  sometimes  of  specific  but  more  often  of  generic  choice. 

IV.  Specific  character  oj  New  Testament  usage. — The  use  of  fieravotu) 
and  fxerdvova  in  the  New  Testament  exhibits  characteristics  peculiar  to 
these  writings.  First,  these  words  are  never  used  to  indicate  merely 
intellectual  action.  Second,  they  are  never  used  to  indicate  emotional 
action.  There  is  no  evidence  in  the  use  of  the  verb  that  sorrow  is  even 
the  antecedent  of  the  change  of  purpose,  still  less  that  it  is  an  element  of 
the  act  or  expressed  by  the  verb  as  a  part  of  its  meaning.  The  use  of  the 
noun,  however,  shows  that  sorrow  for  past  sin  is  involved  as  antecedent  to, 
but  not  an  element  of  the  act  of  repentance  itself.  Third,  they  are  always 
used  to  express  volitional  action.  Fourth,  they  are  always  moral.  Fifth, 
the  change  of  purpose  is  always  from  evil  to  good.     Sixth,  they  always 

376 


METANOEO    AND     METAMEAEI  29 

express  internal  change.  Seventh,  they  require  change  in  the  outward 
expressions  of  life  as  a  necessary  consequent:  but  such  outward  change  is 
not  expressed  in  the  term  itself.  Eighth,  they  are  both  specific  and  generic, 
the  fullest  content  being  found  in  the  generic  use,  which  expresses  that 
radical  change  in  the  primary  choice  by  which  the  whole  soul  is  turned 
away  from  evil  to  good.  Ninth,  /xeravoea)  is  distinguished  from  /Acra- 
/uAo/ncu  which  denotes  regret.  Or  if  the  meaning  of  change  of  purpose 
is  accepted  for  /xcra/xeAo/Aat  in  the  exceptional  cases  mentioned,  such 
change  refers  to  specific  and  not  to  generic  choice. 


377 


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